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Heidegger and Saint Augustine on Time

Published online by Cambridge University Press:  01 January 2024

Edward Booth OP
Edward Booth OP*
Affiliation:
Fransiskussystur
*
Austurgata 7, IS-340 Stykkishólmur, Iceland
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Type
Original Articles
Information
New Blackfriars , Volume 85 , Issue 998 , July 2004 , pp. 399 - 425
Copyright
Copyright © The Dominican Council/Blackwell Publishing Ltd 2004

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References

1 cf. Der Begriff der Zeit(1924, Lecture at Marburg (Tübingen 1989)), translated as The Concept of Time(transl. McNeill, W. (bilingual edn.) Oxford 1992), pp. 12–13Google Scholar and 12E-13E.

2 Sein und Zeit(=SZ)(Tübingen 19797), p. 7. The standard English translation of this edn., Being and Time, by Macquarrie, J. and Robinson, E. (with German pagination in the margins, Oxford 1962Google Scholar, and reprints), has been used, sometimes modified.

3 ib. p. 227.

4 ib. p. 144.

5 ib. p. 77.

6 ib. p. 181.

7 ib. p. 223.

8 ib. p. 225.

9 ib. p. 134.

10 ib. p. 136.

11 ib. p. 121.

12 ib. p. 182.

13 ib. p. 190 n.1. He refers to Augustine on fear in de Diversis Quaestionibus octoginta tribus, qq.33–35.

14 ib. p. 12. LF. ib. Analysis as “existential”: concerns the cohesion [Zusammenhang] of structure [Struktur] of (human) existence (with Heidegger, in fact a task impossisble to complete); as “existentielle”: related partial reflections [hierbei führen de Verstandnis].

15 ib. p. 183.

16 ib. p. 25.

17 ib. p. 160.

18 ib. pp. 175–6.

19 ib. p. 185.

20 ib. pp. 190–1.

21 ib. pp. 191–3.

22 ib. p. 193.

23 ib. pp. 197–8 (incl. p. 197 n.1).

24 ib. p. 199.

25 ib. p. 197.

26 ib. p. 230.

27 ib. pp. 236–7.

28 ib. p. 313.

29 ib. p. 304.

30 ib. p. 310.

31 ib. p. 311.

32 ib. p. 316.

33 ib. p. 313.

34 ib.

35 ib. pp. 43–4. cf Augustine, Conf. X 16,25.

36 ib. p. 47.

37 Augustine, de Trin. X 10,16.

38 SZ p. 139 n.1. cf Augustine, Contra Faustum 32,18: ‘non intratur in veritatem, nisi per charitatem’.

39 ib. p. 190 n.1. v., supra, at and in n.13.

40 ib. p. 171. So Aristotle's ‘All men by nature desire to know’ becomes ‘The care for seeing[die Sorge des Sehens] is essential to man's being’, translating oregontai as ‘Sorge’.

41 cf ‘regio dissimilitudinis’: Conf. VII X, 16, derived from Plotinus, Enn. I VIII,13.

42 de Trin. X 5,7; derived from Porphyry, Sent. 40, 4–6.

43 Conf. X 8,15.

44 de Trin. IX 4,4.

45 ib. X 4,6.

46 ib. IX 4,7.

47 I have considered Augustine's conceptions of time in articles, ‘St. Augustine's ‘notitia sui’ related to Aristotle and the early neo-Platonists’ in Augustiniana XXVII (1977) pp. 70–132, 364–401; XXVIII (1978) pp. 183–221; XXIX (1979) pp. 97–124): v. espec. XXVII p. 125 n.73, p. 399 n.167 and XXVIII pp. 184–192 (on memory, with Aristotelian parallels on pp. 185–7). References to some secondary literature are to be found there.

48 v., infra, at n.75. For these similarities, v. previous note

49 Ennead IV 4,8; cf Aristotle's Physics VIII 263a23–25. T.S. Eliot, who had studied Plotinus, probably alludes to this in his ‘Burnt Norton”:At the still point of the turning world. Neither flesh nor fleshless; Neither from nor towards; at the still point, there the dance is, But neither arrest nor movement.

50 SZ p. 325.

51 ib. p. 326.

52 ib. p. 325.

53 Conf. XI 26,33.

54 ib. 29,39.

55 ib. 27,38.

56 It is scheduled for the Martin Heidegger Gesamtausgabe, vol. 80 (Vorträge (1915–1967).

57 Information from Herr Martín Warny, Vittorio Klostermann, publishers of the Gesamtausgabe.

58 Conf. XI 27,36.

59 op.cit. pp. 6 and 6E.

60 From ‘be-finden’: as H.Paul's Deutsches Wörterbuch says, ‘reflexive in the passive sense’, providing an old precedent for Dasein's subjectivity (and needing special care in English translation).

61 Conf. XI 15, 20.

62 ib. XI 27, 36.

63 ib. 15, 20.

64 de Memoria et Reminiscentia I 451a31, cf 449b13.

65 Conf. XI 27, 36.

66 ib. 28, 37.

67 ib. 28,38.

68 ib. 20,26.

69 ib. 27,34–5.

70 ib. 29,39.

71 ib. X 8,14.

72 De Trin. XIV 11,14.

73 SZ p. 325: returning to the text given in d) above (which follows on immediately).

74 cf III, infra

75 SZ p. 422. This comes from the section critical of Aristotle's conception of time: pp. 420–7.

76 ib. p. 325.

77 ib.

78 ib.

79 ib.: cf, again supra, d).

80 ib.

81 ib. p. 325: v. as cited above in d).

82 ib.

83 ib. p. 269.

84 ib.

85 ib.

86 cf. ‘An existential mode of being in the world is documented [dokumentiert] in the phenomenon of falling [des Verfallens]’(p. 176),

87 cf. supra g).

88 ib. p. 406.

89 ib.

90 ib.

91 ib. p. 329.

92 ib. p. 328.

93 ib. p. 410

94 Conf. XI 16,21.

95 ib. X 8,14.

96 de Trin. XIV 11,14.

97 v. my ‘St. Augustine's ‘notitia sui’’ IV, pp. 187–8.

98 de Quantitate Animae 22,38.

99 v. my ‘St Augustine's ‘notitia sui’’, especially V (not mentioned, supra, n.47): Augustiniana XXIX (1979) pp. 97–124.

100 op.cit. XIV 7,10.

101 ib., XIV 14,18.

102 ib. X 11,18.

103 ib. IX 4,6.

104 Sol. II 1,1

105 De Trin. XV 28,51.

106 On the cover of the Frühe Schriften(Gesamtausgabe 1972: originally unnumbered; from 1978 vol.1).

107 op.cit. pp. 372–3.

108 The volume mentioned in n.106.

109 cf., supra, h): ‘Bedeutsamkeit’.

110 ib. p. 264.

111 Gesamtausgabe 60 1995.

112 op.cit. p. 164.

113 ib. pp. 175–299.

114 ib. pp. 168–72.

115 ib. p. 171.

116 ib. p. 52.

117 Gesamtausgabe 65; written 1936–8, 1st edn. 1989, 2nd rev.edn 1994.

118 op.cit. p. 11.

119 ib. p. 14.

120 ib. p. 11.

121 ib. p. 18.

122 ib. p. 22.

123 ib. p. 371

124 ib. p. 372. A comparison with the German text, and the examination of the origin and older meaning of the words here (e.g. in Paul's Deutsches Wörterbuch), reveals in the words themselves and the words to which further reference is made there, quite apart from the reflexivity of Er-compounds, an overtone of consistent subjectivity which their English approximations lack. ‘Der Zeit-Raum ist die ereigntete Erklüftung der Kehrungsbahnen des Ereignesses, der Kehre zwischen Zugehörigkeit und Zuruf, zwischen Seinsverlassenheit und Erwinkung (das Erzittern der Schwingung des Seyns selbst!). Nähe und Ferne, Leere und Schenkung, Schwung und Zögerung, all dieses darf nicht zeitlich-räumlich begriffen werden von den üblichen Zeit- und Raum-Vorstellungen her, sondern umgekehrt, in ihnen liegt das verhüllte Wesen des Zeit-Raumes’.

125 ib. pp. 286–7.

126 ib. p. 287.